Arif-Heavenly Man

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Arif 21

THE HEAVENLY MAN.

He finds the ground of existence in a Being which, though essentially One, is of threefold nature, since it knows itself as the Creator (al-Ḥaqq) and the creatures (al-khalq).

The Essence= ‘Thou’ (deepest self )and ‘I’(my individual self)

 ‘Thou’ in respect of thy deepest self (huwiyya, He-ness), not in respect of the human attributes which the notion Thou’ admits

I’ in respect of my individual self, not in respect of the Divine attributes which the notion ‘I’ admits.

Essence (al-Dhát)–‘I,’ in respect of my ’l-ness’ (aniyya), viewed in relation to the judgments which the notion ‘I’ is capable of, is God;

and ‘Thou,’ in the creaturely aspect, is Man.

Therefore consider your essence, if you will, as ‘I,’ or if you will, as ‘Thou,’ for there is nothing besides the universal reality.…

It (that reality) is he named Aḥmad as being that (Man), and Mohammed as being the true idea (ḥaqíqa) of all things that exist.

The Perfect Man is the Quṭb (axis) on which the spheres of existence revolve from first to last, and since things came into being he is one (wáḥid) for ever and ever.

The Prophet has the power of assuming every form. The name Mohammed is not applied except to the Idea of Mohammed (al-Ḥaqíqatu ’l-Muḥammadiyya).

It is like what happens when a dreamer sees some one in the form of another; but there is a difference between dreaming and mystical revelation, viz., that the name of the form in which Mohammed appears to the dreamer is not bestowed in hours of waking upon the Ḥaqíqatu ’l-Muḥammadiyya, because interpretation is applicable to the World of Similitudes: accordingly, when the dreamer wakes he interprets the ḥaqíqa of Mohammed as being the ḥaqíqa of the dream-form.

In mystical revelation it is otherwise, for if you perceive mystically that the ḥaqíqa of Mohammed is displayed in any human form, you must bestow upon the ḥaqíqa of Mohammed the name of that form and regard its owner with no less reverence than you would show to our beloved prophet Mohammed(saws), and after having seen him therein you may not behave towards it in the samemanner as before.

Auliya Allah are his vicegerents outwardly, and he is their spiritual essence (ḥaqíqa) inwardly.

His heart stands over against the Throne of God (al-‘Arsh), his mind over against the Pen (al-Qalam), his soul over against the Guarded Tablet (al-Lawḥu ’l-maḥfúẓ), his nature over against the elements, his capability (of receiving forms) over against matter (hayúlá).…He stands over against the angels with his good thoughts, over against the genies and devils with the doubts which beset him, over against the beasts with his animality. …To every type of existence he furnishes from himself an anti-type.

With good thoughts –above angels

With negation of doubts –above jins

With knowledge –above animals

To every type of existence man furnishes from himself an anti-type

For God laid upon Himself the necessity that His names and attributes should not be seen save in the Perfect Man(muhammed (saws).

God is Living, Knowing, Mighty, Willing, Hearing, Seeing, and Speaking, and Man too is all these. Then he confronts the Divine huwiyya with his huwiyya, the Divine aniyya with his aniyya, and the Divine dhát (essence) with his dhát—he is the whole against the whole, the universal against the universal, the particular against the particular.…

This obligation to display the Divine attributes is the “trust” (amána) which God offered to the heavens and the earth: they were afraid to accept it, “but Man accepted it; verily he is unjust and ignorant” (Kor. 33, 72), i.e., unjust to his own soul in letting it suffer degradation (from the things of this world) and ignorant of his real worth, because he is unaware of that with which he has been entrusted.…Beyond the plane of the Names and Attributes, which are ranged on the right and left of him according to their kind

As ordinary men are conscious of their own thoughts and qualities; but the Perfect Man is able to keep every thought, great or small, far from himself: his power over things does not proceed from any secondary cause but is exercised freely, like other men’s power of speaking, eating, and drinking.

while at supreme moments a man may lose himself in God, he can never be identified with God absolutely.

When I want to talk to Allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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